[Advaita-l] Sleep, tamas and brahman

[sreenivasa murthy]

Dear Sri Subramanian,
Pranams to you.

You write :"  2. the jiva merges in the sabeeja brahman in deep sleep, pralaya."
A friend of mine who read this posting of yours asked 
me the above stated questions.
    How does one know that sabeeja Brahma exists?    Sri Shankara categorically states in innumerable places
  that there is no no second cEtanavastu other than Brahaman.
  Does sabeeja brahma appears as jiva or 
    nirbeeja brahman  appears as jiva?    What is the truth about this?

    How can one become aware about the existence of sabeeja brahman?    Or, is it a mere concept or intellectual speculation?

I told him that I did not know the answers.
I came across with the word sabeeja brahma for the first time . 
That is the reason for my inability to give replies to my friend's questions.
I request you kindly to provide the answers.
I will be much obliged if any of other the scholars
 also provide the answers. Thanking you in anticipation,
With respectful namaskars,
Sreenivasa Murthy



 

    On Saturday, 5 May, 2018, 9:48:13 PM IST, V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
 On Sat, May 5, 2018 at 9:08 PM, H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Pranams Bhaskar Ji,
>
>
>
> On second thoughts I decided to just present my understanding instead of
> leaving it as a question. I addressed it to Sri Sadananda Ji also since
> this would address his observation also namely
>
>
>
> << When is something not merged with sat ruupa Brahman, when sat ruupa is
> anantam or infinite? >>.
>
>
>
> The whole issue arises because the BU associates the Sushpti avastha with
> the highest state of Brahman and mentions that in this avastha jIva merges
> into the highest state of Brahman. . In the context of Creation, the
> highest state of Brahman as associated with Creation as identified in BU
> itself as, in my view,  अव्याकृतम् (avyAkRRitam)  as stated in mantra
> 1-4-7 तद्धेदं तर्ह्यव्याकृतमासीत् (taddhedaM tarhyavyAkRRitamAsIt). When
> the BU states that in Sushupti jIva merges into the highest state of
> Brahman, it is this अव्याकृतम् (avyAkRRitam)  that is intended. The term
> अव्याकृतम् (avyAkRRitam) could refer to any of the three, namely AtmA
> alone/anAtmA alone/ AtmA plus anAtmA, and is to be understood contextually.
> This is brought out in the Bhashya on BU mantra 1-4-7 itself. The anAtmA
> part is mithyA. In fact Jiva merges into the anAtmA part of this अव्याकृतम्
> (avyAkRRitam). In dream/jAgrat avastha, the jIva emerges from this
> अव्याकृतम् (avyAkRRitam) only. With this understanding the position on BUB
> 4-3 which has been the subject matter of a couple of threads currently
> underway automatically stands resolved. I have kept this post very brief
> purposely. If there is any clarity needed it can be brought out during
> discussions.
>

Well presented.  This goes well with the many key points discussed: 1.
sushupti is an analogy for moksha state  2. the jiva merges in the sabeeja
brahman in deep sleep, pralaya.

regards

>
>
>
> Regards
>
>
> On Sat, May 5, 2018 at 12:06 PM, H S Chandramouli <
> hschandramouli at gmail.com>
> wrote:
>
> >
> > Pranams Bhaskar Ji,
> >
> >
> >
> > Reg  << here prAjnA has been exaplined as sarvOpAdhi vinirmukta and
> > mergence is indeed with parabrahman since jeeva is always parabrahman.>>,
> >
> >
> >
> > Just to clarify my query in the earlier post, it is related to this
> > statement of yours also,  in response to Sri Anand Ji. If indeed you
> > consider jeeva to be always parabrahman, how does the question of
> “mergence
> > is indeed with parabrahman” arise. Merging is only when one entity is
> > different from the other. Not when it is the same. Please clarify.
> >
> >
> >
> > Regards
> >
> >
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